Down to Earth But Heavenly Minded

What does John Chapter 21 mean?

When Jesus was first resurrected, He passed along instructions for the disciples to meet Him in Galilee (Matthew 28:5–10). He then appeared to groups of the disciples at least twice (John 20:19, 26). Eventually, the men made their way back to Galilee and are waiting for Jesus there. John refers to the body of water as the “Sea of Tiberias” (John 6:1), reserving the term “Galilee” for the region (John 21:1).

Seven men are in this group, including Peter and John. It’s not clear if Peter is bored, simply needs to earn income, or thinks he’s meant to return to his former profession. Either way, when he sets out for a night of fishing, these others come along. In a piece of foreshadowing, their efforts fail—they catch nothing (John 21:2–3).

Most of the disciples were fishermen before Jesus called them to ministry. Jesus used a miraculous provision of fish to draw Peter away from his boat to become a “fisher of men” (Luke 5:5–11). Now, in a similar situation, Jesus calls on the men in the boat to cast again, despite having no recent luck. In dim light, and at a distance, they wouldn’t be able to clearly hear or see who it is who calls out to them. There’s a good chance the men remember the earlier miracle, however. When they instantly fill their net, Peter and John fully realize who is on shore, and Peter dives overboard to swim to the beach (John 21:4–8).

Though John notes the exact number of fish caught in the net, there is no deeper meaning. This detail would have meant something to those familiar with the Sea of Galilee—probably emphasizing the large size of the catch. Now that Jesus has appeared to the disciples several times, any lingering doubts about His resurrection are gone (John 21:9–14).

When Peter bragged that he would be loyal, even when the other disciples failed (Mark 14:29), Jesus responded with a dire prediction (John 13:36–38). Peter would go on to deny even knowing Jesus—three times, and with great emphasis—in the hours before Christ was crucified (John 18:25–27). Jesus seems to remind Peter of his earlier boast, asking if Peter’s love for Christ is greater than the love held by the other disciples (John 21:15).

In this conversation, Jesus twice uses the Greek term agapaō when referring to “love,” while Peter uses the term phileō. These terms have distinct meanings, but they overlap enough to mean the same thing in this conversation. However, the third time Jesus asks Peter, He uses Peter’s precise words. Though Peter has explicitly said he [phileō] loves Jesus, Jesus now asks Peter directly if he [phileō] loves Him. Peter clearly understands the point. This three-times-repeated question echoes his own three-times-repeated denial of Christ. It’s also a subtle way of Jesus hinting that just because Peter has said something is no guarantee he’ll act accordingly (John 21:16–17).

Jesus called Peter after performing a miracle of providing a catch of fish (Luke 5:5–11). He has once again duplicated that feat (John 21:4–8). Peter denied Jesus three times, and Jesus has made Peter declare his loyalty three times. Jesus now offers both encouragement and a dire prediction. Peter is once again called to follow Jesus. However, Jesus poetically notes that one day Peter will be forcibly “led,” with outstretched arms. This is an indirect reference to crucifixion. While a terrible fate, this prophecy also confirms that Peter’s faith will never again fail. He will be loyal to Christ, even to the point of death, just as he once bragged (John 13:37). Church tradition indicates that Peter was crucified as a martyr for his faith (John 21:18–19).

Christ’s prediction of Peter’s death leads Peter to a natural question. John, who only refers to himself indirectly (John 1:37; 13:23; 18:15–16; 19:26) is nearby. Peter naturally wonders what will happen to him. Jesus’ response is not harsh, but it is blunt. What happens to John is irrelevant to Peter’s faith; Peter simply needs to follow Christ, regardless of God’s will for other people. Unfortunately, some believers misinterpret Jesus’ remarks. Though He is refusing to make a prediction about John, some assume this means John will live forever—or at least until Jesus returns. John makes a point of repeating Jesus’ exact words to show this was not the case (John 21:20–23).

The last verses of the gospel of John act as a signature, or a certification. These words seem to be a combination of John’s own writing, the validation of a scribe, and possible the endorsement of a local church. John may have switched from an assistant recording his speech to hand-writing the end of this letter. The reference to “we know that…” confirms that others validated John’s message; this might be a note included by those to whom John first gave this writing. John ends his eyewitness account by reminding the reader that no single book could contain every detail of Jesus’ earthly ministry (John 21:24–25).

Chapter Context
The final chapter of the gospel of John evokes the recent trend of a “post-credits scene” from films. After the main story has been told, John includes one last scene to further add details about what is to come. After Jesus’ resurrection and appearances, He meets with the disciples near Galilee. A major outcome of this meeting is Peter’s restoration to his former status. No finite work could fully explain Jesus’ ministry, so John’s eyewitness account is only part of those truths.

Verse by Verse

Verse 1. After this Jesus revealed himself again to the disciples by the Sea of Tiberias, and he revealed himself in this way.

To this point, the resurrected Jesus has made at least three specific appearances to a group of disciples (John 20:19, 26). In another encounter, with women at His tomb (Matthew 28:9–10), Jesus passed along instructions for the disciples to meet Him in Galilee. John typically uses the term “Galilee” to refer to the region, and the name “Sea of Tiberias” for the water (John 6:1).

Peter is one of seven disciples in a group who will go out fishing (John 21:2–3). As they are waiting for Christ to arrive, their trip is either out of boredom, or normal work to earn money. Their lack of success, in a sense, reaffirms that their days of catching fish are over (John 21:3). Jesus called them to be fishers of men, instead (Matthew 4:19; John 21:4).

Context Summary
John 21:1–14 begins by describing another encounter between the disciples and Jesus, after His resurrection. Seven of them have an unsuccessful night fishing; this is possibly a sign that their calling is to be evangelists, not anglers. A figure on the beach tells them to cast their net to the other side of the boat, resulting in a massive catch. John realizes the man is Jesus, and Peter dives overboard to swim to shore. There, the other disciples arrive to find a breakfast of bread and fish waiting for them, along with Jesus.

Verse 2. Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together.

When Jesus spoke to several women shortly after His resurrection, He passed along instructions meant for the disciples: they should meet Him in Galilee (Matthew 28:9–10). Between then and the moment depicted in this verse, Jesus has made at least two appearances to groups of the disciples (John 20:19, 26). It’s not clear if all the disciples made their way to Galilee yet, but for now there are seven together: Peter (John 20:1–3), Thomas (John 11:16; 20:28), Nathanael (John 1:45–49), James and John (Matthew 10:2; Luke 5:10), and two others who are not named.

Though Jesus told these men He would meet them in Galilee, we’re not told if other instructions were given. The men might simply be waiting. Either from boredom, or a need to earn a living, Peter will decide to go back out onto the lake and resume fishing (John 1:35–42). The other six, for the same possible reasons, will go with him (John 21:3).

Verse 3. Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.

Prior to being called by Christ, many of the disciples were fishermen (John 1:35–42). After His resurrection, Jesus told the men to meet Him in their home region of Galilee (Matthew 28:9–10). Prior to this moment, He has already appeared to these men (John 20:19, 26), but we’re not told if they were given further directions. Seven men are in a group (John 21:2), including Peter. He once again takes charge and plans to resume fishing. Whether he’s simply looking to earn money, or catch food, or stave off boredom, Scripture does not say.

Nighttime fishing is not unusual (Luke 5:5), and it’s not abnormal for experienced fishermen to come up without much of a catch on some trips. In this case, however, the lack of fish will serve to make a useful point. Jesus has called these men to be fishers of men (Matthew 4:19). That is, their purpose is now to evangelize others. When Christ appears on the shore, and miraculously directs their net (John 21:4), it’s proof He can provide for their needs. Unless their efforts are aligned with His purpose, they won’t succeed.

Verse 4. Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus.

Peter and six other disciples have returned to Galilee after Jesus’ resurrection (Matthew 28:9–10; John 21:1–2). Most of these were fishermen before Christ called them (John 1:35–42). In one of His earlier lessons, Jesus directed Peter to make what seemed to be a pointless change in his technique: to cast the net on the other side of the boat (Luke 5:3–5). The result was a catch of fish so large it nearly sank two boats (Luke 5:6–7). Peter recognized that this wasn’t just a lucky guess, but a supernatural miracle, and reacted accordingly (Luke 6:8).

The current fishing trip may have been meant to simply pass time, or to earn money. Either way, it was unsuccessful (John 21:3). As the sun comes up, they see a figure on shore, who calls out. What He tells them will echo Jesus’ earlier instructions (John 21:4–5), and Peter will once again understand that it is the Son of God who is speaking (John 21:6–7).

Verse 5. Jesus said to them, “Children, do you have any fish?” They answered him, “No.”

At sunrise, and after an unsuccessful night of fishing (John 21:1–3), the disciples are not likely to recognize anyone standing far away on the shores of Galilee (John 21:4). The figure they see is Jesus, who calls out to ask if they’ve caught anything. The Greek term paidia literally refers to “children,” but can also be a figure of speech. One can imagine a modern person calling out in English, “you kids didn’t catch anything, did you?”

A few years before, Jesus responded to a fruitless night of fishing by commanding Peter to cast his nets off the other side of the boat (Luke 5:3–5). The result was a clear miracle (Luke 5:6–7), resulting in Peter’s declaration of faith (Luke 5:8). In this encounter, Jesus will give a similar instruction (John 21:6), with similar results (John 21:7).

Verse 6. He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish.

Early in His earthly ministry, Jesus rode out on a boat with Peter, who had just come up empty after an entire night of fishing. Peter cooperated with a seemingly petty request from Jesus, resulting in a massive haul (Luke 5:3–7). Peter reacted to this in faith (Luke 5:8). More recently, Peter and six other disciples are waiting for Jesus in Galilee (Matthew 28:9–10; John 21:1). They’ve decided to go fishing once more. This is either out of boredom or to resume the trade (John 21:1–3). This night, like the other, has been a failure. Due to the early light (John 21:4), they don’t recognize the person on shore calling out. His question is casual (John 21:5), something like a modern English speaker saying, “you kids didn’t catch anything, did you?”

What Jesus says is much like His advice in their earlier encounter, and with almost the same results. This is not a chance occurrence, as if they caught only a few fish, or continued with a successful night. If catching fish was simply a question of casting the net a few feet away, these experienced men (John 1:35–42) would have done it already; there’s a good chance they already had. Yet now the net is so full they can’t pick it up. Peter will once again grasp the significance and immediately react (John 21:7).

Verse 7. That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea.

Peter, John, and five other disciples (John 21:2–3) ended a night of fishing without any success. The common way to work on a fishing boat in that era involved removing one’s outer garments. Though the English term “naked” means entirely lacking clothes, the Greek term gymnos more generally means someone lightly or poorly clothed.

As the dawn breaks, the men hear a man standing on shore asking about their catch, telling them to cast on the right side of the boat (John 21:4–6). The result is an enormous haul: so big it can’t be pulled on board. John, as he often does, refers to himself indirectly as “that disciple whom Jesus loved” (John 13:23; 19:26; 20:3).

The miraculous results of the man’s advice echo a similar incident from the disciples’ early days with Jesus (Luke 5:4–6). Recognizing the supernatural power of that event, Peter had reacted in faith (Luke 5:8). Here, the instant appearance of so many fish makes the identity of the man on shore obvious: this is Jesus.

Peter’s reaction is typically dramatic. He hastily throws on his outer clothes and jumps into the water so he can swim to shore. The others will follow, as they can, hauling the overloaded net (John 21:8).

Verse 8. The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.

Jesus sent the disciples back to Galilee after His resurrection (Matthew 28:9–10). Although most of the men had been fishermen (John 1:35–42), this does not mean Jesus intended them to go back to their old career. Early in their travels, Jesus had miraculously provided a massive catch of fish (Luke 5:5–8), then told the disciples they’d now be “fishers of men” (Luke 5:10–11).

For whatever reason, Peter and six other disciples had gone out to fish overnight and caught nothing (John 21:1–4). A man appeared on shore and told them to cast once more, resulting in another enormous haul (John 21:5–6). This left no doubt that the man was Jesus, so Peter jumped overboard and swam to shore (John 21:7). The remaining men, including John himself, are left to tow the boat to shore.

Verse 9. When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread.

Several of Jesus’ disciples went on a nighttime fishing trip (John 21:1–4) while waiting for their master to meet them in Galilee (Matthew 28:9–10). Jesus had appeared on the shore and told them to cast once again, despite catching nothing the entire night. The result was a massive haul, and Peter reacted by jumping overboard so he can swim to shore (John 21:5–7). The others are only now arriving with the boat and its overfilled net (John 21:8).

In the early days of their discipleship, Peter and these other men had seen a similar miracle, when Jesus provided them an enormous catch after a night of failure (Luke 5:5–8). After that, Jesus had called them to be “fishers of men,” and they had left their trade behind (Luke 5:10–11). By the time the men arrive at the beach, Peter and Jesus have prepared a small fire to cook a breakfast of fish and bread. This will set the scene for Jesus to remind Peter of another, less happy memory (John 21:17). Both moments will connect as Jesus restores Peter’s status as a faithful disciple.

Verse 10. Jesus said to them, “Bring some of the fish that you have just caught.”

After Jesus’ resurrection (Matthew 28:9–10), He told the disciples to meet Him in Galilee. At some point, seven of them went fishing, but caught nothing over an entire night of work (John 21:1–4). At dawn, Jesus appeared and told them to cast again, resulting in a huge netful of fish (John 21:5–6). In typical fashion, Peter responded by jumping overboard and swimming to shore (John 21:7–9). When the others arrived, they found a small fire, with a few fish already cooking, and bread, along with Peter and Jesus.

Though there’s food already being cooked, there’s no reason to waste the catch. Jesus’ instruction here is practical. The shared meal will be the backdrop of a conversation that restores Peter (John 21:17) after his embarrassing fall (John 18:25–27).

Verse 11. So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn.

Peter had jumped overboard in excitement after realizing Jesus was waiting for the disciples on the shore (John 21:7). The others followed behind with an enormous catch of fish, which Jesus told them to be sure to bring in (John 21:8–10). The number of fish mentioned here does not have any deeper meaning. There is no symbolism to the number 153, nor any importance other than John is giving an eyewitness account. Presumably, to fishermen of that era, this would have been a meaningful sense of just how many fish were caught.

This miraculous moment echoed a similar incident early in Jesus’ ministry (Luke 5:5–8). In that moment, Jesus had called the disciples to become “fishers of men” (Luke 5:10). Though Peter loyally followed Christ, he also succumbed to fear and denied Jesus several times in the hours before the crucifixion (John 18:25–27). As they eat a breakfast of fish and bread, Jesus will restore Peter to his calling as a disciple (John 21:17–19).

Verse 12. Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord.

When Jesus first rose from the dead, He passed along a message telling the disciples to meet Him in Galilee (Matthew 28:9–10). He then made at least two appearances to groups of disciples (John 20:19, 26). This time, He appeared on shore while the men were out on the water in dim light (John 21:1–4). The miraculous catch of fish confirmed that it was Jesus (John 21:5–11).

The disciples lack of questions about Jesus’ identity can be taken in several ways. One possibility is John emphasizing the lack of doubt, as if saying, “there’s no need to ask, since it’s clear.”

The other option is that the men believe this is Jesus, but they’re tempted to ask, just to be sure. This would be like someone asking a close friend, “is it really you?” Or, as when seeing someone wearing new clothes with a new hair style, Jesus’ resurrected form might have been subtly different (Luke 24:13–16, 31; John 20:14). This would cast John’s remark as reassurance: even though Jesus’ appearance was not exactly as it had been, there was no valid reason to think it was someone else.

Verse 13. Jesus came and took the bread and gave it to them, and so with the fish.

The simple act of sharing a meal, especially in the ancient world, represents friendship and trust. Jesus told His disciples to wait for Him in Galilee (Matthew 28:9–10). They obeyed (John 21:1–2), after Jesus had made at least two appearances to gatherings of His followers (John 20:19, 26). This latest meeting (John 21:9–12) has a more casual, friendly feel than earlier incidents.

After breakfast, Jesus will address an important issue: Peter’s embarrassing denial of Christ (John 13:36–38; 18:25–27). Some years before, Jesus had demonstrated a miracle, using fish (Luke 5:5–8) to call Peter to be a “fisher of men” (Luke 5:10–11). In the upcoming conversation, Jesus will poignantly remind Peter of his sin, while restoring him to his calling (John 21:17–19).

Verse 14. This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

After Jesus’ crucifixion, the disciples hid in fear. And yet, the resurrected Christ was able to appear to them, in his glorified body (John 20:19, 26). Most recently, Jesus has arrived in Galilee, calling out to the disciples as they fish (John 21:1–8). Between the miracle of a netful of fish and seeing Him up close, there is no question that this is really Christ (John 21:9–13).

While Jesus had shown Himself to others (Luke 24:13–16), including the women who came to His tomb (Matthew 28:9–10), this is the third time He has appeared to a group of disciples. His purpose here is not merely to meet His followers, but to give Peter an important message (John 21:17–19).

Verse 15. When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.”

Peter, John, and five other disciples are eating with a resurrected Jesus on the shores of Galilee. Jesus has just performed a miracle, resulting in a huge catch of fish (John 21:6, 11). That echoed an earlier miracle where Jesus had first called Peter to become a disciple (Luke 5:5–11). Only a few days earlier, Peter had stood by a fire and denied even knowing Jesus (John 13:36–38; 18:25–27). Now Peter stands by another fire, and Jesus will make him repeat his loyalty three times (John 21:16–17).

Jesus’ question about whether Peter loves Him “more than these” is probably a reference to the other disciples. Jesus is asking “do you really love Me more than they love Me?” That speaks to Peter’s self-assured bragging shortly before Jesus was arrested (Mark 14:29). Three times, Peter denied Jesus. Three times, Jesus will make Peter confess His faith.

Greek vocabulary has more than one word for the English term “love.” As in English, however, words can have nuanced and overlapping meanings. Jesus will use two root words, agapaō and phileō, in His questions. Peter will only use phileō. While these words can have separate meanings, in their own contexts, their use here is essentially identical. The same is true of Jesus’ three commands, which mix terms like “feed” and “tend” with references to “sheep” and “lambs.”

Context Summary
John 21:15–19 is a poignant moment between Peter and the resurrected Jesus. Early in his ministry, Jesus inspired a faithful response from Peter, by miraculously providing fish (Luke 5:5–8). He then called Peter to become a disciple (Luke 5:10–11). Not many days before this breakfast on the beach, Peter had stood near a fire and denied even knowing Christ three times (John 18:25–27). Now, in front of another fire, Jesus asks Peter to affirm his faithful love three times. Peter grasps the symbolism. Jesus affirms Peter’s calling to serve Him and predicts the matter of Peter’s death.

Verse 16. He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.”

Peter’s shame at denying Jesus, three separate times (John 13:36–38) was evident in his remorse (Luke 22:61–62). Now that Jesus has been resurrected, He has asked Peter to affirm his love (John 21:15). Now, He repeats that question using essentially the exact same ideas. Peter probably understands where this is going; if not, he will certainly grasp the symbolism the third time Jesus asks (John 21:17).

The terms used by Jesus and Peter here are not identical in all three instances, but they are meant to imply the same ideas. Jesus’ commands use terms for “sheep” and “lambs,” but He doesn’t mean to draw a distinction between them. In the same way, Jesus uses the Greek term agapaō, referring to “love,” in His first two questions. His third question, and all of Peter’s replies, use the term phileō. This also refers to love—in separate contexts, these imply different types of love. In this instance, they’re intended to mean the same thing.

Verse 17. He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep.

If Peter did not understand what Jesus meant by repeating His questions about love, he certainly understands now.

Jesus miraculously provided fish when He called Peter to be a disciple (Luke 5:5–11). He recently repeated that act, reminding Peter of his initial calling (John 21:4–8).

Peter once bragged that he would be loyal to Jesus even when others were not (Mark 14:29). Jesus started this conversation by pointedly asking if Peter loved Him more than the other disciples (John 21:15).

Only a few days prior, Peter had declared—three times, with great emphasis—that he did not know Jesus (John 13:35–38; Luke 22:61–62). Jesus has already repeated His question: “do you love Me?” twice, and now asks for a third time. This last question is even more piercing. In the first two questions, Jesus’ reference to love used the Greek term agapaō. Both of Peter’s answers used the closely related term phileō. Now, Jesus uses the exact same word as Peter. For this third question, Jesus is asking Peter “do you [phileō] me,” after Peter has just said, twice, “I [phileō] you.”

The implication is clear: Peter has said this very thing, twice, using those exact words, but Jesus wants to hear it a third time. Peter’s response is to be “grieved,” the same term used to describe Jesus’ emotion in Gethsemane (Matthew 26:37). He understands that Jesus is not asking because He does not know; He is asking to prove a point. Three denials are being countered with three affirmations. Peter’s betrayal of his own promises is being challenged.

Jesus will not leave Peter in sorrow, however. This is a moment of repentance and restoration. His next words predict that Peter’s reaffirmed faith (John 21:19) will be permanent—in fact, it will lead to martyrdom (John 21:18).

Verse 18. Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.”

Peter denied Jesus three times (John 13:35–38; Luke 22:61–62). Three times, Jesus made Peter affirm his love and faith (John 21:15–17). Jesus called Peter after a miraculous provision of fish (Luke 5:5–11). Having performed a similar miracle yet again (John 21:4–8), Jesus is about to restore Peter’s calling (John 21:19).

First, Jesus makes a prediction which is both dire and comforting. The description of being dressed and led, with outstretched hands, is a poetic foreshadowing of crucifixion. The following verse confirms this. Church tradition indicates Peter was crucified and asked to be hung upside down out of respect for Christ’s similar death. While this seems like a terrible fate, it implies something Peter would find encouraging: his faith would never fail him again. That doesn’t mean Peter would be perfect (Galatians 2:11–14). It does mean his passionate desire to serve Jesus would define the rest of his life.

Verse 19. (This he said to show by what kind of death he was to glorify God.) And after saying this he said to him, “Follow me.”

Jesus poetically asked Peter to affirm his love three times (John 21:15–17), after Peter denied knowing Jesus three times (John 13:36–38; Luke 22:61–62). When Jesus first called Peter, it was just after miraculously providing an enormous catch of fish (Luke 5:5–11). Here, after a similar miracle (John 21:4–8), Jesus will again restore Peter’s calling as an apostle.

In the prior verse, Jesus used a descriptive parallel. In youth, Peter could dress himself and walk where he chose, but in death he would be dressed and led by others, with outstretched hands. As this verse notes, Jesus has predicted how Peter would die: by crucifixion. Awful as that may be, it is also a prediction that Peter’s restored faith would never fail again. He would make mistakes (Galatians 2:11–14), but never deny Christ, even in the face of his own death.

Church tradition affirms that Peter was crucified. Further details suggest he asked to be hung upside down, symbolic of his inferiority to Jesus. That prediction will make Peter curious about his fellow disciples, leading to the question he asks in the next verses (John 21:20–21).

Verse 20. Peter turned and saw the disciple whom Jesus loved following them, the one who also had leaned back against him during the supper and had said, “Lord, who is it that is going to betray you?”

After His resurrection, Jesus has met the disciples in Galilee (Matthew 28:9–10). He has performed yet another miracle to prove Himself (John 21:4–8). As He restored Peter to his calling as a disciple (John 21:15–19), Jesus predicted the way in which Peter would die. Using poetic language, He indicated Peter’s fate was to by martyred by crucifixion. Tradition says Peter even asked to be nailed upside down, feeling unworthy to die the exact same way as did Christ.

Standing nearby is John (John 13:25), who once again refers to himself in indirect terms (John 13:23; 19:26; 21:24). Here, he confirms that he was the one referred to in the account of the Last Supper when Judas left. Peter, John, and James were the inner circle of Jesus’ disciples (Matthew 17:1; Mark 14:33; Luke 8:51). It would be natural for Peter to wonder what would happen to John. That’s exactly the question he will ask in the next verse (John 21:21). Jesus won’t criticize Peter for asking. He simply reminds Peter there is no need for him to know; Peter can focus on his own faith.

Context Summary
John 21:20–23 comes immediately after Jesus delivers a prophecy about Peter’s death. Peter asks about John, wondering if Jesus will say anything about his fate. Jesus sets the question aside, saying it would have no impact on Peter’s need to follow Christ. John recounts this moment to correct a misunderstanding about that response; early believers misstated Jesus’ words to imply that John wouldn’t die until Jesus returned.

Verse 21. When Peter saw him, he said to Jesus, “Lord, what about this man?”

Peter is seeing John (John 21:20), who mentions himself in roundabout ways (John 13:23; 19:26; 21:24). Peter, John, and James were Jesus’ closest followers (Matthew 17:1; Mark 14:33; Luke 8:51). When Jesus made a prediction about Peter’s eventual fate (John 21:18–19), Peter would have naturally been curious about what would happen to John.

Jesus’ response (John 21:22) is not a rebuke, or even a criticism. It’s simply a rhetorical question, meaning “what difference would that make in your faith? Just follow Me!”

One reaction to this comment is ironic. Jesus is neglecting to make a prediction, but some early Christians will misinterpret it as a prophecy, anyway. In the time between Jesus making the statement and John’s writing of this account, rumors will spread that John would not die until Jesus returned. John will feel the need to refute that mistake directly (John 21:23).

Verse 22. Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!”

This comes immediately after Jesus has restored Peter after a painful fall (John 13:36–38; 21:17). The prophecy about Peter’s death, in a way, also serves as a prediction that Peter’s faith will never fail. John, James, and Peter were Jesus’ closest followers (Matthew 17:1; Mark 14:33; Luke 8:51). Jesus has just predicted the nature of Peter’s death, with John standing nearby (John 21:18–20). Out of natural curiosity, Peter has asked about John’s fate (John 21:21).

Jesus’ response is not harsh, but it is direct. He gives no prediction, but only points out that what happens to John has nothing to do with Peter’s faith. Peter doesn’t need to know what will happen to John—now that he’s been restored, he just needs to obey: “you follow me!” Even if John were to live from that moment until Jesus’ second coming, it would not change Peter’s calling or his need to obey Christ in faith.

That principle applies, more broadly, to Christians even today. It’s good to care about the fate of others. We should seek to meet their needs. But whether others “win” or “lose,” and even whether they live or die, doesn’t change our obligation to focus on personal obedience.

Ironically, even though Jesus is refusing to comment on John’s death, rumors and misinterpretation will arise. In the very next verse, John repeats the precise words used. He does this to counter an incorrect assumption that he would not die until Jesus returned (John 21:23).

Verse 23. So the saying spread abroad among the brothers that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?”

Modern Christians reading his passage may feel a combination of aggravation and reassurance. Jesus was asked to comment on the fate of the apostle John (John 21:20–21). He responded by refusing to make a prediction. He merely told Peter that John’s fate was irrelevant to Peter’s ministry. Even if John were to live forever—or at least until Jesus returned—it wouldn’t change what Peter needed to do. Despite that, rumors spread that John was going live forever, a conclusion completely missing the point of what Jesus had said (John 21:22).

In one sense, it’s frustrating to know that misinformation can arise so quickly. In the time between Jesus’ resurrection and John’s writing of this gospel, a mistaken claim popped up that John needed to formally renounce. And yet, this is also an encouraging detail. This is among the latest-written works of the New Testament. That men like John are alive and able to refute mistakes strongly supports the accuracy of Scripture. These books were recorded and in circulation while eyewitnesses were still alive to rebuff false beliefs (John 21:24–25).

Verse 24. This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.

This verse acts like an endorsement, or a notary’s seal, on the gospel of John. John is infamously modest in his writing, despite his eyewitness testimony driving the entire content of the book. Most likely, “the disciple” mentioned here is John, confirming he is anonymous person mentioned in other passages (John 1:37; 13:23; 18:15–16; 19:26; 21:23). The last words of this text, coming after John identifies himself, are the only ones in the gospel of John spoken directly from an explicitly first-person perspective (John 21:25).

In the ancient world, it was common for letters to be dictated, with a scribe—called an amanuensis—writing the words as they were spoken. Paul, who may have suffered from poor eyesight, seems to have used this method often (Romans 16:22). At times, he may have hand-written the “signature” of his letters (1 Corinthians 16:21; Galatians 6:11). Scholars speculate John may have done the same with this gospel. That would make the first part of this sentence his official claim to be the author.

The final phrase in this verse, however, is clearly not John speaking. Most likely, this was another note, made by the amanuensis or by the church with whom John was serving at the time.

Context Summary
John 21:24–25 is something of a signature applied to the end of the gospel of John. The words of these last two verses are probably a combination of John’s dictation to a scribe, a note from either that scribe or another believer, and possibly John’s own handwritten note. They affirm this book was written by John, based on his own experiences. The last words of the text remind the reader that not everything Christ said or did in His earthly ministry was recorded in the Bible.

Verse 25. Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.

Throughout the gospel of John, there have been overtly anonymous references to a particular disciple (John 1:37; 13:23; 18:15–16; 19:26; 21:23). The prior verse seems to confirm this person is John, the author of the entire work (John 21:24). John may have used a secretary to write down his words as he spoke, partly explaining why this writing ends with a specific claim to authorship. There appears to be an additional stamp of approval, possibly from a local church, attached to that statement as well.

Here, the “signature” concludes with the gospel of John’s only explicit use of a first-person perspective. It’s not entirely clear if this is still John speaking, or if this continues the note of approval which began with the phrase “and we know…” from the prior verse. Either way, it makes the point that Jesus’ earthly ministry could not be fully detailed in a single book. Further, to explain or understand those words would require immense effort. The existence of Bible commentaries—such as this very ministry—which are many times longer than the text itself is further proof of this.

The Truth John proclaimed as the very “Word of God” (John 1:1) defies our attempts at perfect explanation (Isaiah 55:8–9; 2 Peter 3:16; Hebrews 5:11). That which God has included in Scripture is not enough to answer every possible question we may ever have. Yet it more than adequately tells us what we must know to be restored with God (John 20:30–31).

Book Summary
The disciple John wrote the gospel of John decades after the gospels of Matthew, Mark, and Luke were written. The author assumes that a reader is already familiar with the content of these other works. So, John presents a different perspective, with a greater emphasis on meaning. John uses seven miracles—which he calls “signs”— to prove that Jesus is, in fact, God incarnate. Some of the most well-known verses in the Bible are found here. None is more famous than the one-sentence summary of the gospel found in John 3:16.

End of Chapter 21 and the Gospel of John.

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